ABOUT CORBYN, an Op-Ed by our Director of Public Affairs

I stopped worrying about current anti-Semitism. Just fiveminutes I forgot about the anti-Israel propaganda which I see and hear daily around me. I was standing in a serene silence for those five minutes in front of the Children’s Monument, het Kindermonument, in former Dutch concentration camp Vught.
“One thousand two hundred and sixty-nine children were put on deportation trains with the Kindertransport on June 6 and 7 in 1943.  A few days later they arrived in extermination camp Sobibor. Upon arrival they were brutely removed from the cattle wagons, driven to the gas chambers via the Himmelstrasse, the Street to the Heaven, as the Nazi scum jokingly called this street. Were they aware of the atrocities which the Nazi’s had planned for them? When did they realize that from the showers heads no water would come out but a deadly killing gas would emerge? How long did they suffer before they souls were forced to leave their young bodies? Didthe SS men, who watched through a few skylights, enjoy the sadistic spectacle?
The names of all those children are engraved on the Children’s Monument in National Monument Kamp Vught. Only a very few photographs of a few children still exist. Most children are reduced by the industrial killing machine to a just name,without a face.
Why are we commemorating yearly the Children-Deportation, the Kindertransport? In order to prevent? Is this monument akind of educational project?
Yes, the Kindertransport is commemorated every year, but not to teach, not to warn, not even to prevent!
When I unveiled the monument in 1999, people came forward from the audience after the ceremony. They searched through the names, found and, full of tenderness, love and with tears in their eyes, I saw them putting their hands on the name of their sister, their brother, their child or their grandchild. But the names of most of the children stayed untouched, because thebrothers, sisters, nephews and nieces, fathers and mothers of those children had also been murdered.
One thousand, two hundred and sixty-nine names. Lonely names, letters without faces, without family, as if they never existed. Through the chimneys of the Sobibor crematoria they disappeared into an invisible darkness. Anonymous, completely unknown, no one to think of them anymore. Just letters, a very few damaged photographs, as if they never existed.
Let us close our eyes and think in absolute silence of thechildren of the Kindertransport, who stayed on this earth for such a short while, were so cruelly snatched, and of whom nothing, absolutely nothing, has remained.
No grave, no ashes, just a name. Names without meaning, because no one today is able to remember whose life and suffering is behind their names.”

Credit: Jan van de Ven

The Hellenic Council of State banned kosher and halal slaughter on Tuesday. Kosher and halal preparations of animals are central to Jewish and Muslim religious practices.
Both practices require animals to be killed without being anesthetized. The Panhellenic Animal Welfare and Environmental Federation requested that the court annul an exemption in a law that allowed religious slaughtering practices to take place without anesthetic.
The courts ruled that the religious preparation of animal products did not outweigh those animals’ welfare, and decided that the exemption was a violation of the law’s requirement to slaughter animals with anesthesia. The court has left it up to the government to regulate the relationship between animal rights and religious freedom, and they will preside over the country’s slaughterhouse practices.
Many Jewish people are speaking out against the court’s decision, calling it an infringement on their religious freedom. European Jewish Association (EJA) chairman Rabbi Menachem Margolin said that “Jewish freedom of religion is under direct attack across Europe from the very institutions that have vowed to protect our communities.”

Jewish groups outraged over Greek court’s decision

The EJA believes that the court’s decision is following a precedent set last December by the Court of Justice of the European Union, which gave EU nations the ability to ban kosher slaughter in support of animal welfare while also allowing for religious freedom for affected religious groups.
The decision allows members of the EU to make their own decisions about how to follow animal welfare guidelines while allowing people to practice their religions. But the EJA believes that “it is now clear” that member states are leaning heavily in favor of animal welfare and neglecting religious groups.

“As early as last December we warned about the dangerous consequences of the European Court of Justice ruling, and now we are seeing the result,” Margolin said. “It started in Belgium, moved to Poland and Cyprus and it is now Greece’s turn. These direct attacks come from many of those governments and institutions that have vowed to defend their Jewish communities.”

“What we are witnessing is first-rate hypocrisy,” he said. “When it comes to antisemitism, governments and institutions rightly stand behind us. But when our beliefs and customs are attacked right and left by laws, they are nowhere to be seen.”

Margolin said that the EJA plans to air their grievances at the highest level of the Greek government, hoping to get engagement and dialogue about how they can practice their religion comfortably in Greece. The EJA leader considers the issue of high importance, as food preparation and slaughter practices are central parts of both Jewish and Muslim religions.
“How can Jews live in Europe if you continue to legislate against us?” said Margolin.

Greek Court Bans Kosher and Halal Slaughter

Every Day during the Corona crisis our Advisory Board Member Chief Rabbi Binyomin Jacobs (NL) writes a diary, on request of the Jewish Cultural Quarter in Amsterdam, which is published on the website of the NIW, the only Jewish Dutch Magazine. Rabbi Jacobs is the head of Inter Governmental Relationships at the Rabbinical Centre of Europe. We will be regularly publishing a selection of his informative, sometimes light hearted, but always wise pieces.
For our Dutch readers you can follow the diary every day at NIW home page: https://niw.nl
“Schoenmaker, houd je bij je leest”, is a Dutch expression, which means “cobbler stick to your trade” And so, as I’m not a medic, I don’t get involved with medical technology. But if someone is dead, then I could and should get involved. And if something takes place between life and death, the dying process, then it seems to me that both the doctor and the rabbi may operate together (in the figurative sense of the word of course). What am I referring to? Organ donations. Not organ donations from a healthy person who donates a kidney to a fellow human being and thereby saves a life. Nor am I talking about donating organs after death, whether that should or should not be done. No, I’m referring to the case of a donor who would normally have been dead, kept alive artificially and now being used as an organ supplier. He is declared brain dead. In the past, a person was dead, alive or dying. We expect respect for life, for death, but also respect for that intermediate phase. I remember nurses in the gerontopsychiatric ward of the Sinai Center. “Mrs Cohen, how are you today? Your children have arrived to visit you.” They spoke fondly to Mrs. Cohen, who was on a ventilator, although perhaps she would have been legal declared brain dead if she had been a donor. But was Mrs. Cohen already dead? Her body still had temperature, her heart was beating, all organ functions were still intact and she was given medication. The donor is considered brain dead, which is a legal terminology. Without this legal assistance the donor would be considered alive! And ‘the operation’ would have bee an illegal and punishable act. Is the public aware that the donor will receive medication during the organ donation procedure? Medication for a dead body? He is given sleeping pills to control blood pressure. To counteract resistance, the donor was initially tied up to the bed, but nowadays muscle relaxants are administered by the anaesthetist. The impression that the donor is actively resisting is dismissed as reflexes! Enough written about organ donations. Another (less morbid?) topic: There is quite a bit of
opposition to kosher slaughter. I will spare you the details. But the cow would still be alive after the kosher slaughter, because there are visible reflexes. I just don't get it: cattle reflexes are signs of life; human donor reflexes are signs of death!? And therefore is my conclusion: when in doubt do without!